Thera 1.99: Uttiya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(99):Uttiya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =99. Uttiya= Reborn in this Buddha-age at Kapilavatthu in the family of a Sakiyan (king)rāja, he was named Uttiya.1 Come to years of discretion, he witnessed the power of the Buddha when the latter came to visit his kin,2 believed in him, and entered the Monk’s order. As a student he visited the village one day for alms, and on the way he heard a woman singing, and his concentration gave way, desire and passion arising in him. Checking himself by the power of reflection, he 93 entered the Vihāra(monastery) much agitated, and seating himself for siesta-meditation, he so developed insight that he won arahantship(enlightenment). Upon that he mentioned his release from the sorrows of rebirth, through disgust at the corruptions, in this verse: ---- 99 Saddaɱ sutvā sati muṭṭhā piyanimittaɱ manasikaroto,|| Sārattacitto vedeti taɱ ca ajjhosa tiṭṭhati,|| Tassa vaḍḍhanti āsavā saɱsāramupagāmino'ti.|| || ---- 99 Sound of sweet voice bewildering self-control, If one but think upon the image dear, The heart inflamed in feeling did overflow And clinging stays. Thus in him do grow The deadly stains(sins) that bring Saŋsāra3 near. ---- 1 The Commentary (Br.) has both Uttiya and Uttariya. 2 See above, LXIII. Saŋsāra. Saŋ = on, own, with, one's own; sarati: to go, flow, run, move along. On-flow, own-flow. Another case where the saŋ would be well-served by being translated 'own'. The identification with an aspect (a living being) in the on going flow of existence. 3 Pronounced Sangsara, 'continual going'; the stream or cycle of rebirth, new life and death. ---- =1.10-9 99 Commentary on the stanza of Uttiyatthera= The stanza starting with saddaṃ sutvā sati muṭṭhā constitutes that of the venerable Thera Uttiya. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirhts (vaṭṭa) in this and that existence, was reborn in a family home, at the time of the Blessed One Sumedha. On having attained the age of intelligence, he, one day, happened to see the Master, became pious-minded, had a pedestal (pallaṅka), worthy of buddha, over which was spread such a carpet as a woollen one with ling fleece (gonaka) and so on, along with an awning (uttaracchada) prepared in the fragrant chamber (gandhakuṭi) and offered the same to Him. On account of that act of merit, he wandered about his rounds of repeated rebirths, among divine and human beings, and was reborn in the royal Sākiyan family in Kapilavatthu, when this Buddha arose. His name was Uttiya. On having come of age, he happened to have sighted Buddha’s power, in the get-together of the relatives of the Master, aptly gained pious faith, became a monk, and as he kept on doing the duties of a monk, he entered the village for alms-food, one day, heard a singing sound of a village-lady on his way, and when his lustful desire arose under the influence (vasa) unwise (ayaniso) mindedness (manasikāra), warded (vikkhambhetvā) it away by his vigour (bala) of apt reflection (paṭisaṅkhāna), entered the monastery, became well remorseful, sat down at the site of his day-life, increasingly developed spiritual insight (vipassanā) and attained Arahantship. Hence, has it been said in the Apadāna.-- “A pedestal, together with something above (uttara) and along with (carpet) cover (pacchada) had indeed been given by me to such a personage as the eldest of the world, the Blessed One Sumedha. That pedestal was then endowed with seven gems. Having come to know (aññāya) my intention (saṅkappa), it arises (nibbattati) to me always. It was thirty thousand aeons ago, that I then made my offering of pedestal. I Do not remember any evil existence; this is the fruitful resulty of pedestal (offering). Twenty thousand aeons (kappa) ago, three men (named) Suvannābhā (gold-glitter) were very strong world-kings, endowed with seven gems. My depravity had been burnt; … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he spoke a stanza, in order to show thus:– “There exists no throwing up of his head (sīsukkhipana) from the distress (dukkha) of the circle of repeated rebirths (vaṭṭa) to him who does not dispise depravity (kilesa); I, however, did but despise them,” with the example (nidassana) of the arising (uppatti) of his own depravity (kilesa). 99. ”On having heard the sound (sadda), awareness (sati) fled (muṭṭhā); to him who makes himself minded (manasi- karoto) of pleasant (piya) characteris- tic sign (nimitta), he experiences (vedeti). Impassioned mindedness (sāratta- citto); he stands clinging to (ajjhosa) it also; the cankers of that man who goes towards rounds of repeated rebirths (saṃsāra) increase. There, saddaṃ means; pleasurable sense-object of sound (saddārammanaṃ). Saṃsāraupagāmino means: “Succession (paṭipāṭi) of sensorial aggregates (khandha), elements (dhātu), abodes of senses (āyatana); their constantly (abbocchinnaṃ) going on (vattamānā), is said to be (pavuccati) round of repeates rebirths (saṃsāra). Having been the cause (kāranaṃ) of the circle (vaṭṭa) of rounds of repeated rebirths (saṃsāra) said (vutta) in this manner, they approach (upagamenti); thus, saṃsāraupagāmino, of those who go towards rounds of repeated rebirths (saṃsāra). In other words “saṃsārūpagāmino, of one who approaches saṃsāra,” thus, is the reading. The rest is but in the manner said in the immediately preceding (anantara) stanza. The Commentary on the stanza of the Thera Uttiya is complete. ----